He continues to perform dhikr (remembrance of God) with his qalb (the heart), devoting it exclusively to Him.
If he repeats it many times, constantly and according to his capacity, dhikr draws him into the world of light (nūr), the movement of his imagination weakens, and the movement of his thought becomes stronger. For thought, dhikr is like a lamp before a person walking until dawn in the darkness of night. The sameness of dawn removes that darkness. When the movement of thought is strengthened, the nafs (the lower self) undergoes tajarrud (divestment from all things). At this point, the perception of the nafs, according to its maqām (spiritual station), attains its own internal aim, and its hayāl (imagination) withdraws from forms. Then he returns to his senses, so that this ḥāl (spiritual state) departs from him; after this, the nafs becomes ready to renew and desire again the return of this ḥāl in a clearer and more manifest manner. (Ravza, 505)
To ascend from one ḥāl to another is not to return to the lower ḥāl after having separated from it and attained a higher one. What is meant by this is that which comes with the ḥāl, such as divine influxes (wāridāt-i ilāhī) and maʿrifatullāh (maʿrifa of Allah). These are not among the karāma (saintly wonders) granted by Allah, but are among the maqāmāt (spiritual stations). Ḥāls return repeatedly. However, the possessor of the ḥāl cannot praise Allah regarding a certain maʿrifa unless he has attained it within the ḥāl. This knowledge is necessary for him. The increase of this knowledge is called lāʾiha (the light of manifestation). If there is no increase in this knowledge during the ḥāl, then no lāʾiha appears, even if the ḥāl is sound. Ḥāl is to be in one of the states of baqāʾ (subsistence in God) or fanāʾ (annihilation in God), ṣaḥw (sobriety) or sukr (intoxication), jamʿ (union) or tafriqa (separation), ghayba (absence) or ḥuḍūr (presence). (Asfār, 161)
States (aḥwāl) are only given to the possessors of ḥāl from this heaven. It makes no difference whether they are jalālī (majestic) such as qabḍ (constriction), hayba (awe), khawf (fear), or jamālī (beautiful) such as basṭ (expansion), uns (intimacy), and rajāʾ (hope). (Asfār, 164)
Aḥwāl are neither existent nor non-existent. ...Because they are nisba (relations); and in the ruling of aḥwāl, they are not non-existent. For one who possesses knowledge is called an ʿālim (knower)... To be an ʿālim is itself a ḥāl. ...Accordingly, the ʿālim is a person described by knowledge... His being an ʿālim is not identical with his essence. ...The ʿālim is not identical with knowledge... Nevertheless, there is both an ʿālim and knowledge present. ...And the ʿālim's being an ʿālim is, due to being qualified by this attribute of knowledge, a ḥāl for this person... Ḥāl is contingent (ḥādith). The relation of knowledge to the ʿālim is also contingent. (Here) the ittisāl (joining) of the ʿālim and knowledge has occurred, and the person is called an ʿālim. (Sofyavi, 345)
According to the Sufis, ḥāl is a meaning that comes to the qalb without compulsion or effort (gayret), and cannot be acquired by striving. Examples include ṭarab (lightness arising from joy or sorrow), ḥuzn (sorrow), qabḍ, basṭ, shawq (longing), inziʿāj (the qalb being moved toward the Real by an influence such as admonition or samāʿ), need, or gift. Ḥāls are bestowed (wahbī), while maqāms are acquired (kasbī). Ḥāls come from the source of bestowal (the Real), while maqāms are attained through much striving (mujāhada). The possessor of a maqām is settled in his station and is a person of tamkīn (firmness). The possessor of a ḥāl ascends from his ḥāl to another. (Jāmiʿ, 157)
The knowledge of ḥāls and maqāms is a special kind of knowledge for those characterized by this science. Those thus characterized have two paths: to see the Real as the beginning of pre-eternity and act by turning only to Him. This is the path of the Shādhiliyya, Naqshbandiyya (Jāmiʿ), and those inclined to them.
The second is to see the nafs, to make the Real witness to the nafs, and to act in this way. This is the path of Ghazālī, (Suhrawardī (Jāmiʿ)), and those inclined to them. Their basis is the hadith: "Worship Allah as if you see Him (this pertains to the first group); if you do not see Him, He sees you (this pertains to the second group)." This path, which is occupied with knowledge and is the remedy for the nafs, is also called ṭarīq-i burhān (the path of proof). For in this matter, there is no need to attack anyone or accuse anyone of misguidance. However, only intelligent people are capable of this... (Jāmiʿ, 168; Rihla, 43)
The spiritual journey (sulūk) of the common people on these paths is only possible by correcting their beliefs according to a scholar whose piety is trusted. Thus, they receive their share of the knowledge of ḥāl in a way that heals and satisfies their nafs. After sabr (patient endurance), one must also possess great effort (gayret), taqwa (God-consciousness), and uprightness regarding the knowledge of ḥāl. In this matter, there can be no ihtimāl (possibility) or taʾwīl (interpretation). Here, no other recognized imam besides one's own imam has any intervention. Then, regarding their ḥāls, the people trust a shaykh or a righteous friend who has previously experienced these states and can give nasīḥa (advice). Thus, they take from them whatever remains and leave the rest. (Jāmiʿ, 168)
Some people are possessors of ḥāl, others of maqām. For those who attain the maqām, divine emergences continually occur.
Investigation (Subtlety): When the essential ḥaqīqa (inner reality) is stripped of all attributes, its meaning is colored by the attributes of the one who receives it (the color of water is the color of its vessel). They are all watered with the same water. Yet, in nourishment, We make some excel others. (Qawānīn, 12)
When the sālik (spiritual traveler) makes his ḥāl into a malaka (firm disposition), that ḥāl becomes his maqām. Thus, he continually acts in that maqām with that ḥāl. Ḥāl is something that changes. It dominates its possessor, but its possessor cannot dominate it.
The ḥāl superior to another ḥāl is that in which there is nothing impossible (muhāl) along with it. (Qawānīn, 17)
The possessor of ḥāl changes with the change of the ḥāl. Since it has no fixed determination or certainty, he is in a state of talwīn (changing from color to color, i.e., from one ḥāl to another)... According to the Sufis, when the sālik persists (sebat) in the light of witnessing (mushāhada), and when the predominance of wāridāt (divine influxes) occurs (i.e., he is under the influence of ḥāls), he becomes a possessor of ḥāl.
ḥāl al-ʿādāt 313 ...The occurrence of ḥāl helps to attain absence (ghayba) after presence (ḥuḍūr), the light...